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Tiresias: The Ancient Mediterranean Religions Source Database



8039
Mishnah, Shabbat, 2.7


שְׁלשָׁה דְבָרִים צָרִיךְ אָדָם לוֹמַר בְּתוֹךְ בֵּיתוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁכָה. עִשַּׂרְתֶּם. עֵרַבְתֶּם. הַדְלִיקוּ אֶת הַנֵּר. סָפֵק חֲשֵׁכָה סָפֵק אֵין חֲשֵׁכָה, אֵין מְעַשְּׂרִין אֶת הַוַּדַּאי, וְאֵין מַטְבִּילִין אֶת הַכֵּלִים, וְאֵין מַדְלִיקִין אֶת הַנֵּרוֹת, אֲבָל מְעַשְּׂרִין אֶת הַדְּמַאי, וּמְעָרְבִין, וְטוֹמְנִין אֶת הַחַמִּין:A person must say three things in his house on the eve of Shabbat just before night: Have you separated tithes? Have you prepared the ‘eruv? Kindle the [Shabbat] lamp. If it is doubtful, whether it is night or not, they do not tithe that which is certainly [untithed], they do not immerse utensils, and they do not kindle the lights. But they can tithe doubtfully tithed produce, and they can set up an eruv, and they can store hot food.


Intertexts (texts cited often on the same page as the searched text):

9 results
1. Hebrew Bible, Deuteronomy, 14.28-14.29 (9th cent. BCE - 3rd cent. BCE)

14.28. מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַהִוא וְהִנַּחְתָּ בִּשְׁעָרֶיךָ׃ 14.29. וּבָא הַלֵּוִי כִּי אֵין־לוֹ חֵלֶק וְנַחֲלָה עִמָּךְ וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ וְאָכְלוּ וְשָׂבֵעוּ לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכָל־מַעֲשֵׂה יָדְךָ אֲשֶׁר תַּעֲשֶׂה׃ 14.28. At the end of every three years, even in the same year, thou shalt bring forth all the tithe of thine increase, and shall lay it up within thy gates." 14.29. And the Levite, because he hath no portion nor inheritance with thee, and the stranger, and the fatherless, and the widow, that are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thy hand which thou doest."
2. Hebrew Bible, Leviticus, 27.30 (9th cent. BCE - 3rd cent. BCE)

27.30. And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’S; it is holy unto the LORD."
3. Hebrew Bible, Numbers, 18.21-18.32 (9th cent. BCE - 3rd cent. BCE)

18.21. וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃ 18.22. וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃ 18.23. וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 18.24. כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 18.25. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 18.26. וְאֶל־הַלְוִיִּם תְּדַבֵּר וְאָמַרְתָּ אֲלֵהֶם כִּי־תִקְחוּ מֵאֵת בְּנֵי־יִשְׂרָאֵל אֶת־הַמַּעֲשֵׂר אֲשֶׁר נָתַתִּי לָכֶם מֵאִתָּם בְּנַחֲלַתְכֶם וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת יְהוָה מַעֲשֵׂר מִן־הַמַּעֲשֵׂר׃ 18.27. וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כַּדָּגָן מִן־הַגֹּרֶן וְכַמְלֵאָה מִן־הַיָּקֶב׃ 18.28. כֵּן תָּרִימוּ גַם־אַתֶּם תְּרוּמַת יְהוָה מִכֹּל מַעְשְׂרֹתֵיכֶם אֲשֶׁר תִּקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל וּנְתַתֶּם מִמֶּנּוּ אֶת־תְּרוּמַת יְהוָה לְאַהֲרֹן הַכֹּהֵן׃ 18.29. מִכֹּל מַתְּנֹתֵיכֶם תָּרִימוּ אֵת כָּל־תְּרוּמַת יְהוָה מִכָּל־חֶלְבּוֹ אֶת־מִקְדְּשׁוֹ מִמֶּנּוּ׃ 18.31. וַאֲכַלְתֶּם אֹתוֹ בְּכָל־מָקוֹם אַתֶּם וּבֵיתְכֶם כִּי־שָׂכָר הוּא לָכֶם חֵלֶף עֲבֹדַתְכֶם בְּאֹהֶל מוֹעֵד׃ 18.32. וְלֹא־תִשְׂאוּ עָלָיו חֵטְא בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְאֶת־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לֹא תְחַלְּלוּ וְלֹא תָמוּתוּ׃ 18.21. And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting." 18.22. And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die." 18.23. But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance." 18.24. For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’" 18.25. And the LORD spoke unto Moses, saying:" 18.26. ’Moreover thou shalt speak unto the Levites, and say unto them: When ye take of the children of Israel the tithe which I have given you from them for your inheritance, then ye shall set apart of it a gift for the LORD, even a tithe of the tithe." 18.27. And the gift which ye set apart shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fulness of the wine-press." 18.28. Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest." 18.29. Out of all that is given you ye shall set apart all of that which is due unto the LORD, of all the best thereof, even the hallowed part thereof out of it." 18.30. Therefore thou shalt say unto them: When ye set apart the best thereof from it, then it shall be counted unto the Levites as the increase of the threshing-floor, and as the increase of the wine-press." 18.31. And ye may eat it in every place, ye and your households; for it is your reward in return for your service in the tent of meeting." 18.32. And ye shall bear no sin by reason of it, seeing that ye have set apart from it the best thereof; and ye shall not profane the holy things of the children of Israel, that ye die not.’"
4. Hebrew Bible, Nehemiah, 10.38 (5th cent. BCE - 4th cent. BCE)

10.38. וְאֶת־רֵאשִׁית עֲרִיסֹתֵינוּ וּתְרוּמֹתֵינוּ וּפְרִי כָל־עֵץ תִּירוֹשׁ וְיִצְהָר נָבִיא לַכֹּהֲנִים אֶל־לִשְׁכוֹת בֵּית־אֱלֹהֵינוּ וּמַעְשַׂר אַדְמָתֵנוּ לַלְוִיִּם וְהֵם הַלְוִיִּם הַמְעַשְּׂרִים בְּכֹל עָרֵי עֲבֹדָתֵנוּ׃ 10.38. and that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the house of our God; and the tithes of our land unto the Levites; for they, the Levites, take the tithes in all the cities of our tillage."
5. Josephus Flavius, Against Apion, 2.118, 2.282 (1st cent. CE - 1st cent. CE)

2.118. for certainly those who have so many festivals, wherein they light lamps, must yet, at this rate, have never seen a candlestick! But still it seems that while Zabidus took his journey over the country, where were so many ten thousands of people, nobody met him. He also, it seems, even in a time of war, found the walls of Jerusalem destitute of guards. I omit the rest. 2.282. Nay, farther, the multitude of mankind itself have had a great inclination of a long time to follow our religious observances; for there is not any city of the Grecians, nor any of the barbarians, nor any nation whatsoever, whither our custom of resting on the seventh day hath not come, and by which our fasts and lighting up lamps, and many of our prohibitions as to our food, are not observed;
6. Mishnah, Shabbat, 2.1-2.2, 2.4-2.6, 22.3 (1st cent. CE - 3rd cent. CE)

2.1. With what may they kindle [the Shabbat light] and with what may they not kindle them?They may not kindle with cedar fiber, uncarded flax, a raw silk, a desert wick, or seaweed, And not with pitch, wax, castor oil, [terumah] oil [which must be] burnt, tail fat, or tallow. Nahum the Mede says: they may kindle with melted tallow. And the sages say: whether melted or not, they may not kindle with it." 2.2. They may not kindle [the Shabbat light] with [terumah] oil [which must be] burnt on festivals. Rabbi Ishmael says: they may not light with tar, because of the honor of the Shabbat. But the sages permit with all oils: with sesame oil, nut oil, radish oil, fish oil, gourd oil, tar and naphtha. Rabbi Tarfon says: they don’t light with anything but olive oil." 2.4. One may not pierce an egg shell, fill it with oil, and place it over the mouth of a lamp, in order that it should drip, and even if it is of clay. And Rabbi Judah permits it. But if the potter connects it beforehand it is permitted, because it is one utensil. One may not fill a dish of oil, place it at the side of a lamp, and put the wick end in it in order that it should draw. And Rabbi Judah permits it." 2.5. One who extinguishes the lamp because he is afraid of non-Jews, robbers, or an evil spirit, or so that a sick person may sleep, he is exempt. If [he does so because] he wants to spare the lamp, the oil, or the wick, he is liable. Rabbi Yose exempts in all cases, except for the wick, because he makes charcoal." 2.6. For three sins women die in childbirth: because they are not observant of [the laws of] niddah, hallah, and the kindling of the [Shabbat] lights." 22.3. A man may break open a cask in order to eat dried figs from it, provided that he does not intend to make the cask into a vessel. And one may not perforate the stopper of a cask, the words of Rabbi Judah. But the sages permit it. And one may not pierce it at its side; And if it is already perforated one may not place wax upon it, because he smoothes it out. Rabbi Judah said: a case came before Rabbi Yoha ben Zakkai in Arav and he said, “I fear [that he may be liable] to a sin-offering.”"
7. Mishnah, Sukkah, 2.1 (1st cent. CE - 3rd cent. CE)

2.1. He who sleeps under a bed in the sukkah has not fulfilled his obligation. Rabbi Judah said: we had the custom to sleep under a bed in the presence of the elders, and they didn’t say anything to us. Rabbi Shimon said: it happened that Tabi, the slave of Rabba Gamaliel, used to sleep under the bed. And Rabban Gamaliel said to the elders, “Have you seen Tabi my slave, who is a scholar, and knows that slaves are exempt from [the law of] a sukkah, therefore he sleep under the bed.” And incidentally we learned that he who sleeps under a bed has not fulfilled his obligation."
8. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE)

3.8. For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25)."
9. Tosefta, Shabbat, 2.10 (1st cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
adverbial phrases Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 33
aggada in mishna, as literary frame Hayes, The Literature of the Sages: A Re-Visioning (2022) 479, 480, 481
aggada in mishna, points to wider social, ethical, existential questions Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
aggada in mishna, proverbs Hayes, The Literature of the Sages: A Re-Visioning (2022) 495
aggada in mishna, sacred history, emphasizing sinai Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
aggadic passages on legal biblical units, mixed units Hayes, The Literature of the Sages: A Re-Visioning (2022) 479, 480
aggadic passages on legal biblical units, nomos Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
attention Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 66
authority, rabbinic constructions of, transmission from moses at sinai Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
avery-peck, a. Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 50
benedictions and graces Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 187
bondmen/women Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 50
children Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 50
deuteronomic code Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 66
dialog Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 33
doubt Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
dough-offering Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 50
eliezer Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 50
eruv Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 66
food laws Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 195
hanukkah Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 195
jubilees Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
legal concepts, doubt Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
levites Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 66
master narrative Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
mishna, framing story, lack of Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
mishna, theology Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
narrative and law, framing narrative, absent in mishna Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
narrativity, adverbial phrases Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 33
nomos, theology establishing Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
nomos Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
priestly code Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 66
prospective memory Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 66
qumran texts, damascus document Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
revelation of dual tora, master narrative of mishna Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
sabbath Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 66; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 195
sabbath rules Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 33
sinai, as master narrative Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
specificity Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 33
speech acts Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 33
sukenik e.l. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 187
theology, in mishna Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
theology, reward and punishment Hayes, The Literature of the Sages: A Re-Visioning (2022) 480, 500
tithe Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 66
word, ministry of Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 187
worship, daily and weekly' Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 187